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Faith, Family and Fire Insurance: a Reflection on Convergence in Attitudes and Practice of Christian Initiation in Three Church Traditions

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Faith, Family and Fire Insurance: a Reflection on Convergence in Attitudes and Practice of Christian Initiation in Three Church Traditions Tyndale Graduate School of Theology Bible College of New Zealand Assignment Cover Sheet SR1 Research Paper Faith, Family and Fire Insurance: A Reflection on Convergence in Attitudes and Practice of Christian Initiation in three church traditions. Vivian Coleman Candidate for Masters of Theological Studies Student ID 1010494 VF Coleman Research Essay 2005 Foreword FOREWORD The woman on the phone was beside herself with fury: “I’m ringing to ask why the Presbyterian church no longer baptises babies”, she said, “How dare you refuse to christen a little child who has done no one any harm? “ She wouldn’t tell me her name, nor what Presbyterian church had refused to baptise one of her extended family, but it was clear from our discussion that she held to what I call the ‘Fire Insurance’ view of infant baptism. We had a vigorous half-hour conversation on the meaning of baptism, the appropriate context for the sacrament, and the range of alternatives our church offers those not able to make the baptismal vows with integrity. And I assured her that Howick Presbyterian Church certainly does baptise babies! I have had an abiding interest in infant baptism, an interest that stemmed from a number of threads in my personal history. First, I was brought for baptism as a baby in the traditional Presbyterian manner - and for my parents this meant that I was a Christian, though they also encouraged me in my teenage years when I discovered the notion of personal commitment to Christ as Lord. Having made that faith commitment, I was positively influenced by Evangelical movements at school and university, where no particular doctrine of baptism as such was propounded but most members came from the Baptist/Brethren segments of Protestantism. Third, I married someone from the Open Brethren, who became a Presbyterian but still has profound doubts about our theology of baptism, as did I at that stage. Fourth, I found that my theological education did little to reassure me about the validity of baptising infants, and in fact my professors appeared remarkably close-minded about the issue. Fifthly, as I studied, read and discussed (often to the consternation of my fellow students, who found my preoccupation with this subject baffling), I came to a position where I respected the doctrine of infant baptism as a valid interpretation of Scripture and Tradition, and was comfortable with conducting the sacrament for the children of believers. Sixthly, though, we chose not ask for baptism for our children, preferring to make our vows of Christian nurture in a service of presentation and thanksgiving, so that they could be baptised subsequent to coming to faith. In the 30 years since my ordination I have striven to keep faith with our Presbyterian church's historic position on baptism, despite numerous frustrations with parents who have inadequate rationale for their request, others who have convinced us to baptise their children but have never been seen again, and young adults who have come longing for believers' baptism despite having received the sacrament in infancy. The freeing up of our church order on this matter, and the introduction of the concept of 'confirmation of baptism' by immersion, have been a great relief to me. The social changes of recent years have seen my attitudes to infant initiation become more relational and flexible, and this year the birth of my first grandchild has even seen me reviewing my objections to infant baptism! For these reasons I decided to use my study leave to refresh my thinking about this issue, and to undertake a research project exploring the different practices of infant initiation in three faith traditions, identifying areas of convergence and noting connections with current thinking about the spirituality of children. Vivian Coleman, Howick, June - November 2005 2 VF Coleman Research Essay 2005 Introduction TABLE OF CONTENTS FOREWORD ........................................................................................... 1 TABLE OF CONTENTS ........................................................................... 3 CHAPTER 1: INTRODUCTION .............................................................. 4 CHAPTER 2: INFANT RITES AND SPIRITUALITY ................................ 9 CHAPTER 3: INFANT RITES AND “CATHOLICS” ............................... 19 CHAPTER 4: INFANT RITES AND “BAPTISTS” .................................. 29 CHAPTER 5: INFANT RITES AND “REFORMED” ............................... 40 CHAPTER 6: INFANT RITES AND ECUMENICAL CONVERGENCE .. 52 CHAPTER 7: CONCLUSION .............................................................. 69 REFERENCES ...................................................................................... 73 3 VF Coleman Research Essay 2005 Introduction CHAPTER 1: INTRODUCTION The discipline of Practical Theology arose in the late twentieth century out of a growing awareness that, because the practice of Christian ministry is loaded with theory, there is benefit to be gained from considering the theological assumptions pervading specific aspects of church life. 1 Practical Theology examines the “messy arena of human action”, where our practices embody our deepest convictions about God.2 It examines the language and procedures of faith communities, in order to clarify the norms that lie behind them, to assess these norms in the light of theology, and to provide recommendations for possible alternative words and practices.3 The basic tasks can be summarised as practical questions: 1. What is happening? (the descriptive task) 2. Why? (the interpretive task) 3. How does this practice reflect the gospel of Jesus Christ? (the normative task) 4. What refinements of this practice would mirror God more clearly? (the pragmatic task)4 The diverse practices of infant initiation in the faith community offer rich territory for a practical theologian to engage in respectful critique and to make suggestions for new ecumenical sensitivity. The field can be examined for norms which have been historically pursued by a faith tradition and for modifications of practice that show promise in a changing social context.5 Historically the attitudes and actions of churches towards young children were wrapped up, along with concepts of sin, faith and community, with the central Biblical theme of baptism. 1 Francis Bridger, "Old Questions, New Agenda: Reflections on the Scripture Union Theology of Childhood Resource Paper," Journal of Christian Education 47, no. 1 (2004). P 25 - 26 2 Kenda Creasy Dean, "Getting out of God's Way: Freeing Our Inner Theologian," Youthworker Jan/Feb (2005). 3 Richard Osmer, "Restructuring Confirmation," Theology Today 49, no. April 1992 (1992). P 47ff 4 Richard Osmer, and Schweitzer, Freidrich, Developing a Public Faith (St Louis: Chalice, 2003). Pp 2 - 4 5 The term "practice is confined in practical theology to “socially-shared activity of such richness and depth that it shapes the character of its participants”.Osmer, "Restructuring Confirmation." P 49 4 VF Coleman Research Essay 2005 Introduction The rite of baptism has always been the norm for an adult convert’s initiation into the journey of discipleship and membership of the church, but 89% of churches in the world today extend the rite to the children of believers, or in some cases, of any parents who ask the faith community for the sacrament.6 These churches are usually called Paedobaptists, though the fact that they baptise adults as well as extending the rite to children, leads some to use the appellation ‘All-Age Baptism’ churches. By contrast the Believer’s Baptism (Credobaptist) tradition reserves the rite to those who can make their own profession of faith. In previous generations it was common for those in both traditions (i.e. credobaptist and paedobaptist) to be ignorant of the theological concerns of the other, and to judge one another only by abuses.7 However, in the last twenty years a number of significant consultations have been held for the purpose of facilitating understanding between the various perspectives, and one of these occasions was associated with the production of a convergence document that has gained wide acceptance.8 Testing one’s own heritage, by submitting it to the scrutiny of fellow Christians who take a different approach, is a courageous and demanding task. The bewildering complexity of disparate practices are all sincerely held to be grounded in scripture, so it is not just a matter of piling up proof-texts from the Bible, but rather of attempting to recognise the validity of one another’s tradition without compromising one's own deep convictions. The search for a synthesis that acknowledges the rich meaning of initiation in all its forms has been drawn out, but promises to enrich understanding and indicate possible refinements of practice. The World Council of Churches, a community of Christian churches representing a rich diversity of cultural backgrounds and traditions, has devoted a good deal of attention to overcoming doctrinal division on baptism.9 It is not an authority intent on controlling what 6 John Roxborogh, "Baptism and the Churches," chapter in Baptism, Eucharist and Ministry: A Malaysian Contribution, ed. S G Yeoh (Petaling Jaya: Malaysian Council of Churches, 1992). p 13 7 Ibid. p13 8 The document Baptism, Eucharist and Ministry was produced by the Faith and Order Commission of the World Council of Churches, on Baptism Eucharist and Ministry, in Lima, Peru, 1982 Other events included Consultation on Baptism, Faith and Order Commission of the World Council of
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